Definitions of [Greek: No/mos] are here given by the Companion, who undergoes a cross-examination upon them. First, he says, that [Greek: No/mos = ta\ nomizo/mena]. But this is rejected by Sokrates, who intimates that Law is not the aggregate of laws enacted or of customs held binding: but that which lies behind these laws and customs, imparting to them their binding force.[35] We are to enquire what this is. The Companion declares that it is the public decree of the city: political or social opinion. But this again Sokrates contests: putting questions to show that Law includes, as a portion of its meaning, justice, goodness, beauty, and preservation of the city with its possessions; while lawlessness includes injustice, evil, ugliness, and destruction. There can be no such thing as bad or wicked law.[36] But among decrees of the city, some are bad, some are good. Therefore to define Law as a decree of the city, thus generally, is incorrect. It is only the good decree, not the bad decree, which is Law. Now the good decree or opinion, is the true opinion: that is, it is the finding out of reality. Law therefore wishes or aims to be the finding out of reality: and if there are differences between different nations, this is because the power to find out does not always accompany the wish to find out. [Footnote 35: Plato, Minos, 314 A. [Greek: e)peidê\ no/mô| ta\ nomizo/mena nomi/zetai, ti/ni o)/nti tô=| no/mô| nomi/zetai?]] [Footnote 36: Plato, Minos, 314 E. [Greek: kai\ mê\n no/mos ge ou)k ê)=n ponêro/s.]] [Side-note: Sokrates affirms that law is everywhere the same--it is the declared judgment and command of the Wise man upon the subject to which it refers--it is truth and reality, found out and certified by him.]